The Worship of the Serpent: Simplified

Preliminary Observations on the Fall of Man
Chapter I. Serpent-Worship in Asia
Chapter II. Serpent-Worship In Africa
Chapter III. Serpent-Worship in Europe
Chapter IV. Serpent-Worship in America
Chapter V. Heathen Fables Illustrative of the Fall of Man
Chapter VI. Serpent Temples
Chapter VII. The Decline of Serpent Worship
Chapter VIII. Summary.
Chapter IX. Concluding Remarks on the Redemption of Man.

Preliminary Observations on the Fall of Man

It's clear, even to the most uneducated, that humanity, in its current state of ignorance and wrongdoing, is far from what Adam was when God first created him. Originally, Adam was declared "good" when God breathed life into him and placed him in Paradise. The fact that humans are no longer like that Adam is obvious, not from deep philosophical thought, but from basic observation. This truth is confirmed both by our own nature and by the Bible, which says, "There is no one righteous on earth, no one who always does good and never sins."

Where did this corruption come from? Why is it so widespread and destructive? The answer lies in the Bible: “Sin entered the world through one man, and death through sin.” Adam's disobedience affected everyone, bringing judgment and condemnation to all of humanity.

But such devastating consequences—both physical death and eternal separation from God—couldn't have come from just a minor sin. The sin Adam committed must have been incredibly serious. Because God is just, he wouldn’t punish all of humanity unless Adam’s sin was deeply offensive. This has led some well-meaning but misguided Christians to interpret the story of the Fall as just a symbolic allegory. But interpreting it this way can be risky, because if the Fall is merely symbolic, then so might be the promise of redemption. Yet the promise of redemption in the Bible assumes that the serpent played a real role in the Fall. We can conclude that the serpent truly deceived Eve, just as it is described in Genesis: "The serpent deceived me, and I ate."

The Bible doesn’t elaborate beyond this, leaving it to us to understand that the serpent's form was likely taken by a powerful and malicious spirit. This spirit is identified as the Devil by St. John, who refers to the dragon in Revelation as “that old serpent called the Devil and Satan, who deceives the whole world.” Similarly, the Book of Wisdom says, “God created man to be immortal, but through the Devil's envy, death entered the world.” St. Paul also connects the serpent to the Devil’s deception of Eve.

These indirect references in the Bible support the story of Adam and Eve’s fall. The Devil, in the form of a serpent, played a key role in humanity's ruin, and this event became a lasting symbol, with evil forces often represented as serpents or dragons throughout the Bible.

Although this story is a matter of faith for Christians, it does contain some mystery that has led others to question its literal truth. Some suggest it’s an allegory, while others dismiss it as fiction. Yet, it’s possible to understand the Fall of Man as a literal event. The serpent’s role in tempting Eve, and the act of eating from the forbidden tree, makes sense in this context.

The Bible tells us that Eve ate from the tree that God had specifically forbidden. The command was simple: “You must not eat from the tree of the knowledge of good and evil, for when you eat from it, you will certainly die.” There was just one restriction amidst God’s abundant gifts, with a severe penalty attached.

Some argue that such a restriction seems beneath God's dignity, or that the punishment was too harsh for the offense. Let’s address these objections.

First, Adam and Eve were the only humans alive, and they lived without the inclination toward wickedness that we now see in their descendants. They were given a clear command with a severe penalty for disobedience, not to eat from a specific tree. If, instead, they had been given a complex set of rules, like the Ten Commandments given later to the Jews, it wouldn’t have been fair. Adam and Eve were in constant communion with God, so commands like not worshipping idols or keeping the Sabbath would have been unnecessary and impossible for them to break.

Their offense had to be something simple, like eating from the forbidden tree, which could be done without malice but still represented disobedience to God. Their desire to eat from the tree was understandable—they wanted knowledge, to be more like God, which is a natural desire. But acting on this desire, against God’s command, was the sin.

The punishment, which brought death and separation from God, wasn’t too harsh. Disobedience to God, who is perfect, demands serious consequences. Adam and Eve knew the penalty and chose to sin anyway.

Some might ask whether Adam was truly created pure if he had the desire to gain knowledge that led to sin. The answer is that Adam had the ability to sin, but he wasn’t prone to it. His choice to pursue knowledge in defiance of God showed his free will, but it didn’t mean he was created sinful. Adam’s purity was in his freedom to choose between obedience and disobedience.

Chapter I. Serpent-Worship in Asia

The worship of the serpent, often intertwined with early forms of sun worship, is believed by the scholar Bryant to have originated in Chaldea (modern-day Iraq). This marks the first significant divergence from purer sun worship, known as Zabaism, a form of idolatry that venerated celestial bodies, particularly the sun. The serpent, as a symbol of the solar deity, became an integral part of Zabaism, spreading alongside it. The widespread nature of serpent worship and the deep traces it left in astronomical mythology suggests that it began concurrently with Zabaism, rather than as a later addition.

Historical Roots and Spread of Serpent Worship

The earliest reliable accounts of serpent worship come from the astronomical traditions of Chaldea and China. However, serpent worship spread far beyond these regions, reaching other parts of the world, where neither Chinese philosophy nor Chaldean wisdom had a strong presence. This diffusion suggests that serpent worship did not originate in China or Chaldea but rather was inherited by both. Religious innovations may have varied over time and place, but serpent worship spread across the globe, with evidence of its existence from places as diverse as the Middle East to South America. The serpent often symbolized divinity, acted as a charm or an oracle, and was even venerated as a god in many cultures.

The universality of serpent worship is remarkable and suggests that the serpent was more than just a symbol—it became an emblem of divinity, deeply intertwined with the myths of the origin and the end of evil, most notably connected with the serpent in the Garden of Eden. The following treatise seeks to trace the spread of this serpent-worshipping tradition across different cultures and civilizations.

Babylon: The Birthplace of Organized Serpent Worship in Asia

Asia, the cradle of humanity, is a fitting place to begin exploring serpent worship, specifically in Babylon, one of the oldest centers of human civilization and religious practice. The available information about Babylonian idolatry is limited. Classical writers who visited the region, such as Herodotus and Diodorus Siculus, either didn’t have access to the esoteric aspects of the Chaldean religion or didn’t dwell on it in their accounts, instead focusing on the grandeur and politics of Babylon.

Herodotus, despite providing extensive descriptions of the customs and history of Babylon, offers only fleeting details about its religion. He does, however, document serpent worship in Egypt and Greece, which suggests it was likely still prevalent in Babylon during his time, despite his omission. Notably, serpent worship was flourishing in Babylon less than a century earlier, during the days of the prophet Daniel, when the city’s inhabitants displayed great devotion to the practice, even during tumultuous religious reforms. Babylonian serpent worship was likely not extinct but had evolved into more symbolic forms by the time classical writers recorded it.

According to Diodorus Siculus, although the city was largely abandoned and its public structures in ruins by his time, remnants of serpent worship survived. In the temple of Belus, for example, there was a large statue of the goddess Rhea seated on a golden throne, flanked by two silver serpents, each weighing thirty talents. A statue of Juno, holding a serpent's head, was also present. These representations indicate that even as the city declined, the serpent retained its sacred significance.

The name of the Babylonian god Bel, typically understood as "Lord," may also signify the serpent-god, a connection suggested by Bryant, who posits that the name might be an abbreviation of OB-EL, meaning "serpent-god." The Greeks referred to Bel as Beliar, which Hesychius curiously interpreted to mean "dragon" or "great serpent." This supports the theory that Bel was at least symbolized by the serpent, if not fully represented as a serpent deity. The story of Bel and the Dragon found in the Apocrypha reinforces this interpretation, suggesting that living serpents may have been revered in Babylon as divine oracular beings.

Serpent Worship in Persia

Serpent worship also had deep roots in Persia. The Persians, like the Babylonians, used a dragon standard as a military emblem, signifying their reverence for the serpent. Eusebius, a notable early Christian historian, stated that the Persians worshipped their primary deities—Ormuzd (the good god) and Ahriman (the evil god)—in the form of serpents. In Persian mythology, these two deities were often depicted as serpents locked in eternal combat over the mundane egg, symbolizing the universe. This imagery shows how deeply ingrained serpent symbolism was in their cosmology.

The Zend Avesta (the sacred texts of Zoroastrianism) contains stories of Ahriman, the evil deity, assuming the form of a serpent to destroy the first humans. In Sadder, another ancient Persian text, believers were instructed to recite the holy Zend Avesta after killing a serpent, as this was akin to slaying a demon. This association of serpents with evil spirits in Persian belief illustrates their dual role as symbols of both divine power and demonic influence.

The Persian god Mithras was often depicted entwined by a serpent, indicating the serpent’s role in rituals, particularly those similar to the Mysteries of Sebazius (involving the symbolic act of passing a serpent through the clothing of initiates). The prevalence of serpentine imagery, such as the winged serpent coiled around Mithras, affirms the serpent's status as a divine and potent figure in Persian religion.

Egypt and the Symbolism of the Serpent

In Egypt, the serpent was a central figure in both religion and mythology. Egyptian deities like Cneph and Kneph were represented by serpents, and many temples contained live serpents. The Ophite Hierogram—the serpent, wings, and globe—was a prominent symbol of the Egyptian religion and is thought to represent the creator god. According to Hermes Trismegistus, this emblem represented the divine powers: the globe symbolized the essence of God, the serpent denoted the creative power (often called the Word), and the wings signified divine movement, or love. This deeply symbolic image became a revered representation of the divine throughout Egypt and beyond.

India, China, and Southeast Asia: The Spread of Serpent Worship

In India, the serpent held a sacred and divine status, particularly in the religious practices of the Brahmins. The Nagas (serpent beings) were venerated, and killing a snake was considered a great sin. Serpents were depicted in temple carvings, particularly in the famous Elephanta and Salsette caves, where they were entwined around gods like Sani and Vishnu. The festival of Naga Panchami, still celebrated today, reflects the deep reverence for serpents, during which Hindus offer milk and prayers to the cobra, hoping for protection from snake bites.

The Chinese held the dragon (a mythical, serpentine creature) in similar reverence. The dragon was a symbol of imperial power and a divine being associated with water and weather, believed to live in the heavens, on mountains, and in the sea. The dragon's omnipresence in Chinese culture—on imperial regalia, in temples, and in festivals—indicates its role as a protector and a symbol of prosperity. Likewise, in Japan, the dragon symbolized strength and was closely associated with water deities and legends.

Serpent Worship in the Mediterranean: Greece, Rome, and Beyond

The Phoenicians, known for their maritime culture and religious innovations, worshipped Taautus, the god credited with introducing serpent worship to Phoenicia and Egypt. The Phoenicians and Egyptians followed his example, venerating the serpent as a symbol of wisdom and divine knowledge. The name OB, found across the ancient world, referred to the serpent deity and was used in Canaan and other regions. In the Hebrew Bible, Moses warns against those who follow OB, translating this term to mean familiar spirit—a reference to the oracular role the serpent played in various cultures.

The Greeks and Romans adopted serpent worship, particularly through the god Asclepius, whose temples housed live serpents that were believed to have healing powers. Serpents were featured on Roman military standards and appeared frequently in myths, such as the story of Python, the serpent slain by Apollo. Temples dedicated to serpent deities existed throughout Greece, especially in places like Delphi, where the serpent-dragon Python guarded the oracle.

Serpent worship reached every corner of the ancient world, from Babylon and Persia to Egypt, India, China, and the Mediterranean. The serpent, whether viewed as a symbol of creation, destruction, wisdom, or protection, became one of the most enduring symbols of divinity. The serpent and sun—the two great celestial symbols—became the most widely venerated emblems in the ancient world. Whether as a protector of hidden wisdom, an enemy of the gods, or a divine oracle, the serpent left a lasting legacy on global religious practices.

Chapter II. Serpent-Worship In Africa

Egypt

Of all the ancient civilizations, Egypt was perhaps the most infamous for its idolatry and intricate religious practices. Egypt can be considered the birthplace of many ancient superstitions, passing these along with its colonists and cultural influences to other regions. These religious practices, nurtured by Egypt's priesthood, shaped a consistent and alluring system of belief, one of the most significant of which was serpent-worship. This worship of the serpent, often symbolized as divine in various ways, stood out as an important feature in Egyptian idolatry. The serpent represented not only an emblem of divinity but also served as a charm, an oracle, and even a god.

The Serpent as an Emblem of Divinity

In Egyptian religion, the serpent was an important symbol of divinity, particularly for the gods Cneph, Thoth, and the goddess Isis, though it played a role in the worship of many other deities as well. The serpent entered Egyptian worship as an embodiment of wisdom, power, and the cycle of life, often appearing in both exoteric (public) and esoteric (secret) practices.

For example, the god Harpocrates—a very ancient deity of the Egyptians—was represented with a serpent twined around a staff topped by a cornucopia, symbolizing plenty and abundance. Harpocrates, often identified as the god of silence, is typically shown with his right hand raised to his mouth, signifying the mysterious and concealed nature of wisdom. Some scholars believe that Harpocrates was an early form of the god Horus.

Cneph was regarded as "the architect of the universe" by Egyptian priests and was worshipped as "the good dæmon." He was often depicted as a serpent holding an egg in his mouth, with the egg representing the world’s elements, which were said to originate from him. Cneph’s emblem, a serpent in a circle, symbolized eternity. This emblem became the ninth letter of the Egyptian alphabet, known as Thita, which the Greeks later adopted as Theta, symbolizing death and regeneration.

The god Thoth was a central figure in Egyptian religious thought and is credited by some traditions, particularly Sanchoniathon’s, as introducing ophiolatreia—serpent-worship—into both Egypt and Phoenicia. Thoth, regarded as a god of wisdom, healing, and the inventor of writing, taught the Egyptians to regard the serpent as a sacred emblem. His association with healing led to the serpent becoming a symbol of health. One of the Egyptian alphabet’s letters, called zeuta, meaning "life," was depicted as a serpent. Thoth was represented as leaning on a knotted staff entwined by a serpent, and his worship also included a female counterpart, often depicted with a serpent drinking from a chalice in her hand. This image bears resemblance to the Grecian goddess Hygeia, who is also closely associated with serpentine symbolism in the context of healing.

Serpents in the Cult of Isis

The serpent also played a prominent role in the worship of Isis, one of the most important deities in Egyptian religion. The asp, a venomous serpent, was dedicated to Isis, often appearing in her iconography, including statues and temple carvings. Her priests and priestesses wore the image of the asp on their headpieces and ceremonial sashes. The tiaras of Egyptian kings also bore the asp, symbolizing divine protection. When Isis was portrayed as an avenging force, the asp was featured prominently as her divine instrument of retribution. This particular type of asp, known as Thermuthis, was not native to Egypt but was likely the hooded cobra of India. The asp became so integral to Isis’s mysteries that it appeared on the Isiac Table, which is adorned with serpents as emblems of the goddess.

Isis was often associated with serpentine power, particularly in moments of punishment or divine judgment. Ancient writers, such as Ovid, noted that Isis appeared in dreams with her constant companion, the serpent. The asp also had a significant role in rituals dedicated to Isis, sometimes even appearing as a live serpent in her temples, where it was believed to sanctify offerings by gliding over them.

Serpents and Other Egyptian Deities

While Cneph, Thoth, and Isis had prominent connections to serpent symbolism, almost every Egyptian deity at some point was depicted with serpentine imagery. Several gods, including Serapis, were shown with serpent bodies. Serapis, a god associated with death and the afterlife, was depicted in funerary art as a figure with a human head and a serpentine tail. Tombs of Egyptian nobles often featured serpents as symbolic protectors, watching over the deceased. For example, in the urns of Herbasia Clymene and Egnatius Nicephoras, serpents were depicted entwining young men, reinforcing the serpent’s association with protection and the journey into the afterlife.

The serpent’s connection to Egyptian cosmology extended to symbols of divine power. The winged serpent—depicted with wings and a globe—was frequently carved into the entrances of temples, symbolizing the protection and consecration of the divine spirit. This symbol was used extensively in the temples of Luxor, Esna, Dendera, and Apollinopolis. The Pamphylian obelisk featured no fewer than fifty-two representations of the serpent, often accompanied by a globe, wings, or other symbolic features.

The Serpent as an Oracle

Beyond its symbolic roles, the serpent also acted as a divine oracle in Egyptian religion. Priests would use mechanical devices to make silver statues of serpents appear to move their heads, offering the illusion that these serpents were delivering divine messages. The serpent-oracle was especially prominent in the temple of Isis, where such devices would convince worshippers that their prayers were being answered by the gods.

The Serpent as a God

Serpent-worship was not just symbolic in Egypt; the serpent was also worshipped as a god in its own right. This form of worship predates the Exodus, as reflected in the Book of Wisdom, which recounts the punishment of the Egyptians with plagues, including serpent infestations, for refusing to free the Israelites. The reverence for serpents as gods spread beyond Egypt, influencing the religious practices of its neighbors, including the Canaanites and other African nations.

The serpent-god Cneph was particularly worshipped at Elephantina, where he was regarded as a prophetic deity. This temple housed a serpent that was considered oracular, and many Egyptians would seek guidance from this deity. Similarly, Thoth and Isis were also worshipped through serpentine forms, further cementing the serpent’s role as a god in Egyptian religion.

Serpent Worship Beyond Egypt

The influence of Egypt’s serpent-worship spread far beyond its borders, impacting cultures throughout Africa and even into Phoenicia. In Ethiopia, for example, serpent-worship was so entrenched that their first king was said to be a serpent named Arwè. The title Nagash, meaning "serpent," was used for their monarchs, a word derived from the Hebrew Nachash. Although Christianity later spread through Abyssinia, serpent-worship persisted in remote regions. The Shangalla, a tribe on Ethiopia's frontier, continued their devotion to serpent gods, alongside their worship of trees and celestial bodies.

Further west, in the kingdom of Whidah on the African Gold Coast, serpent-worship was one of the most revered practices. The people of Whidah believed their serpents were divine and maintained temples, such as the Serpent's House, where the serpents were venerated as gods. The priests, who called themselves the "children of the serpent," claimed these reptiles had traveled from a distant land and preferred the Whidanese due to their moral superiority. Live serpents were kept in homes, and to harm one was punishable by death. The priests wielded immense power, often using "possession by the serpent" as a means to manipulate society, especially women who were said to have been possessed by the serpent during harvest time.

In the Congo, serpent-worship also flourished, where live snakes were fed and honored. When the Portuguese arrived, Catholic priests attempted to abolish this practice, though it persisted for some time, reflecting the deep roots of serpent veneration in the region.

Ophiolatreia in Ancient Cultures

The serpent also held significance in other ancient cultures, often blending with local beliefs. The Koromantynes—a tribe known for their intelligence—worshipped Oboni, a malicious spirit believed to pervade heaven, earth, and sea. Oboni was considered the author of all evil, showing how the serpent could embody malevolent forces. The Eboes, another tribe, worshipped the guana, a large lizard, symbolizing the connection to serpent-like worship. The Eboes' veneration of the Obi (or Obon) reflects the Canaanite tradition of Ob, the same serpent-god associated with the witch of Endor in biblical texts. This practice was carried to the West Indies, where the slaves brought these customs, which evolved into the infamous Obeah worship. In Jamaica, Obeah became feared for its use of charms and curses, many of which carried echoes of serpent-worship.

In Greek mythology, the Medusa legend also intertwines with serpent symbolism. Medusa’s hair of snakes symbolized her curse, but like Egyptian serpent-worship, her myth also reflected the dangers and divine power attributed to serpents, connecting themes of punishment, transformation, and danger.

Egypt’s complex relationship with serpents—whether as symbols of life, death, wisdom, oracles, or gods—helped to spread Ophiolatreia (serpent worship) across the ancient world. Its reach extended from Africa to Phoenicia, influencing the religious practices of other cultures, including Whidah, Congo, and the Eboes of West Africa. Egyptian serpent-worship not only survived but evolved, blending with local traditions in Ethiopia and beyond, transforming into a worldwide symbol of both divine protection and wrath.